date

1818 Feb. y 3 Not Paul I Argument
1818 Feb. y 3

Not Paul

I Argument

Ch Paul’s Character

3

§ Insincerity

True it is that not only in the same breath, and / but / as if it were the same

thing, against this same Apostle comes in an altogether / quite a distinct / charge

of a directly opposite nature: viz that of ‘compelling the Gentiles to live as do the

Jews,’ but from the impetuosity of Paul any thing of distinctness or method or

consistency in the way of argument would be too much to expect. Different indeed in

itself, this ulterior law of conduct thus imputed to Peter must be acknowledged to be

but the / a / natural effect / co-effect / of the same cause, viz fear of the Jews:

fear of them of the circumcision.

Gal. II. 14. 15. 16. 14. But when I saw that they walked not upright, according to

the truth of the Gospel, I said unto Peter before them all, If thou, being a Jew

livest after the manner of Gentiles, and not as doth Jews, why compellest thou the

Gentiles to live as do the Jews?

15. We who are Jews by nature and not sinners of the Gentiles.

16. Knowing that a man is not justified by the works of the law, but by the faith of

Jesus Christ, even we have believed in Jesus Christ that we might be justified by the

faith of Christ, & not by the works of the law: for by the works of the law

shall no flesh be justified.

Which as a necessary condition to the making proselytes / converts / among the

Gentiles, the disciples in general were content to see the teachers of the religion

the Apostles assuming this licence, they could not reconcile themselves to the sight

/ idea / of it in the instance / case / of their fellow disciples.
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    Description: 1818

    Not Paul

    or Appendix

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    II. Rom. III. 21 to 31.

    II. — Rambling nonsense. Nonsense about righteousness — the law — faith glory, faith justification— redemption grace blood, remission of sins boasting — works— circumcision uncircumcision Jews, Gentiles — Not very strong —

    21. But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;

    22. Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:

    23. For all have sinned, and come short of the glory of God;

    24. Being justified freely by his grace through the redemption that is in Christ Jesus:

    25. Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God.

    26. To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.

    27. Where is boasting then? It is excluded. By what law? of works? Nay, but by the law of faith.

    28. Therefore we conclude that a man is justified by faith without the deeds of the law.

    29. Is he the God of the Jews only? is he not also of the Gentiles? yes, of the Gentiles also:

    30. Seeing it is our God, which shall justify the circumcision by faith, and uncircumcision through faith.

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  • Title: [29 Nov r 1815 Paul’s Epistles to]
    Description: 29 Nov r 1815

    Paul’s Epistles to Galatians

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    Verses 24

    1 to 5. I. His title — Apostle by Jesus & God the father

    2. 3. Salutation. 4. Jesus gave himself for our sins &c. 5. Glory to him.

    2

    6 to 9. They are removed into another Gospel: 7. ‘which is not another’ 8. Curses (twice) on him who removed them.

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    10 to 12 His gospel he received not of man, but of Christ.

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    13 to 24. Passages of Paul’s life.

    5

    13 to 17. Upon his conversion, he went not to Jerusalem to the apostles but to Arabia, and then returned to Damascus.

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    18 to 24 Three years after he went to Jerusalem and saw Peter and James (John’s brother) then to Syria and Cilicia, never personally known to the Jerusalem Christians only they had heard of his conversion.

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    Verses 21. Obscure account of his disputes with Peter and others at Jerusalem, of the partition treaty, & their violation of it.

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    3

    2. He went up by revelation

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    2. His discussion with the Peterites was prevented

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    Obscure censure on ‘ false brethren (4.) unawares brought in (by Peter?) who seemed ‘(to be somewhat’) in conference added nothing to him (4 to 7) obscure sentence not finished.

    6

    8. 9. 10. Partition treaty. James Cephas (i.e. Peter) and John on the one part, Paul and Barnabas on the other. Jews to James and C o, Gentiles to Paul and C o. James and C o to ‘remember the poor’ i.e. account to Peter for a part of their profits.

    7

    11 to 21. In breach of the agreement (such seems to be the charge) Peter and C o (at Antioch 11) operate upon the Gentiles, and by persuading them to be circumcised: and the Jews to continue to live as Jews, keep them away from Paul’s ship against the spirit of the treaty.

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    Ch. III.

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    Verses 29. Objurgation of the Galatians, who had gone over (he says) from him as antilegalists to the legalists: Sole Ground and business of this, Ch III, and the first 18 out of the 26 verses of Ch. V. to keep them such as were circumcised from continuing to Judaism, such as were not, from circumcising themselves and so Judaizing.

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    1 to 5. Sharp expostulation for their desertion 1 to 5 Intimation of his ‘working miracles among them 5.

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    6 to 29. Obscure argumentation to make them believe, that some time in the person of Abraham — thence before Moses’s law Christ was promised to all nations, on condition of faith in him.

    Gal. Ch. III.IV.

    4

    24. ‘The law a schoolmaster (to bring us) to Christ, that we might be justified by faith. 24 to 29.

    Ch. IV

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    Verses 31. Still striving to bring them back or away from Judaism.

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    Quibbling arguments about servant, son and heirs. 1 to 7.

    3

    10. Ye observe days, and months, and times, and years.’ This being so are modern Christian holidays and Sundays?

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    5

    20 to 31 Twisting himself (so he says) all ways, he tries to work upon them by an unintelligible allegorical argumentation about Abraham’s two sons, and his covenants and Agar & Mount Sinai & Jerusalem and Isaac and casting out the bondwoman and her son.

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  • Title: [1818 Feb. 3 Not Paul I Argument]
    Description: 1818 Feb. 3

    Not Paul

    I Argument

    Ch. Paul’s Character

    2

    §. Insincerity

    All things to all men &c.

    All things to all men. Good for Paul, is it equally good for Peter? Oh no: here / by

    this / the case is altered. That which being done by Paul is in Paul’s mouth /

    declared judgment / estimation // matter of praise to Paul, being done by Peter is in

    the mouth of this same Paul matter of blame and reproach to Peter. To and in his

    intercourse with the Jews / Gentiles / to gain the Jews / Gentiles / he becomes as a

    Jew he acknowledges / denies / the obligatoriness of the Mosaic law. To and in his

    intercourse with the Gentiles / Jews / he denies / acknowledges / the obligatoriness

    of that same law.

    I. Cor. IX. 19. 20. 21. 22. For though I be free from all men, yet have I made

    myself servant unto all that I might gain the more.

    20. And unto the Jews I became as a Jew that I might gain the Jews; to them that are

    under the law, that I might gain them that are under the law.

    21. To them that are without law, as without law, (being not without law to God, but

    under the law to Christ,) that I might gain them that are without law.

    22. To the weak, became I as weak, that I might gain the weak: I am made JB footnote at this point: ‘Note (a) is in p.

    1’. [Note on f. 69] all things to all men, that I might by all means save

    some.

    Good all this and not only good but matter of merit and matter of merit to get money

    by / be paid for in money / so long as it is by Paul that it is done. But a little

    while, and according to that same Paul, we shall see it done by Peter and then we

    shall see how bad it is.

    Gal. II. 11. 12. 13. 11 But when Peter was come to Antioch, I withstood him to the

    face, because he was to be blamed.

    12. For before that certain came from James he did eat with the Gentiles, but when

    they were come he withdrew and separated himself, fearing them which were of the

    circumcision―

    13. And the other Jews dissembled likewise with him; insomuch that Barnabas also was

    carried away with their dissimulation.